The Messenger of Allah ﷺ said, "There is no owner of a treasure who does not pay its due except that plates will be heated for him in the Fire of Hell, and his forehead, his side, and his back will be branded with them, until Allah judges between His servants on a Day whose length is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.And there is no owner of sheep who does not pay their due except that they will come on the Day of Resurrection more numerous than they ever were, and he will be laid flat on his face on a wide level plain. They will gore him with their horns and trample him with their hooves. None among them will be twisted-horned or hornless. Whenever the last of them passes over him, the first of them will be returned to him, until Allah judges between His servants on a Day whose length is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.And there is no owner of camels who does not pay their due except that they will come on the Day of Resurrection more numerous than they ever were, and he will be laid flat on his face on a wide level plain. They will trample him with their padded feet. Whenever the last of them passes over him, the first of them will be returned to him, until Allah judges between His servants on a Day whose length is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire."Then he was asked about horses, and he said, "Horses have goodness tied to their forelocks until the Day of Resurrection. They are a reward for one man, a covering for another, and a burden upon a third.As for the one for whom they are a reward, he is a man who keeps them for the cause of Allah, preparing them for that purpose. Whatever they consume into their bellies is a reward for him. If they pass by a river and drink from it, whatever they swallow into their bellies is a reward for him. If they pass by a pasture and graze from it, that too is a reward for him. If they gallop up a height, every step they take is a reward for him." He even mentioned their droppings and urine as a reward."As for the one for whom they are a covering and adornment, he is a man who keeps them out of dignity and beauty, and does not forget the rights owed regarding their bellies, their backs, in their hardship and their ease.As for the one upon whom they are a burden, he is a man who keeps them out of pride, arrogance, showing off, and vanity."Then he was asked about donkeys, and he said, "Allah has not revealed anything to me about them except this single, comprehensive verse, 'Whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it' [Zalzalah 99:7–8]."
حدثنا أبو كامل حدثنا حماد عن سهيل عن أبي صالح
قال رسول الله ﷺ ما من صاحب كنز لا يؤدي حقه إلا جعل صفائح يحمى عليها في نار جهنم فتكوى بها جبهته وجنبه وظهره حتى يحكم الله عز وجل بين عباده في يوم كان مقداره خمسين ألف سنة مما تعدون ثم يرى سبيله إما إلى الجنة وإما إلى النار وما من صاحب غنم لا يؤدي حقها إلا جاءت يوم القيامة أوفر ما كانت فيبطح لها بقاع قرقر فتنطحه بقرونها وتطؤه بأظلافها ليس فيها عقصاء ولا جلحاء كلما مضت أخراها ردت عليه أولاها حتى يحكم الله عز وجل بين عباده في يوم كان مقداره خمسين ألف سنة مما تعدون ثم يرى سبيله إما إلى الجنة وإما إلى النار وما من صاحب إبل لا يؤدي حقها إلا جاءت يوم القيامة أوفر ما كانت فيبطح لها بقاع قرقر فتطؤه بأخفافها كلما مضت أخراها ردت عليه أولاها حتى يحكم الله بين عباده في يوم كان مقداره خمسين ألف سنة مما تعدون ثم يرى سبيله إما إلى الجنة وإما إلى النار ثم سئل عن الخيل فقال الخيل معقود في نواصيها الخير إلى يوم القيامة وهي لرجل أجر ولرجل ستر وجمال وعلى رجل وزر أما الذي هي له أجر فرجل يتخذها يعدها في سبيل الله فما غيبت في بطونها فهو له أجر وإن مرت بنهر فشربت منه فما غيبت في بطونها فهو له أجر وإن مرت فما أكلت منه فهو له أجر وإن استنت شرفا فله بكل خطوة تخطوها أجر حتى ذكر أرواثها وأبوالها وأما التي هي له ستر وجمال فرجل يتخذها تكرما وتجملا ولا ينسى حق بطونها وظهورها وعسرها ويسرها وأما الذي هي عليه وزر فرجل يتخذها بذخا وأشرا ورياء وبطرا ثم سئل عن الحمر فقال ما أنزل الله علي فيها إلا الآية الفاذة الجامعة {من يعمل مثقال ذرة خيرا يره ومن يعمل مثقال ذرة شرا يره}
Its isnad is sahih. It is confirmed in the wording of the isnad here, in H and M, "Suhayl, from Abu Salih, from Abu Hurairah," and this is correct. It is confirmed in K, "Suhayl bin Abu Salih, from Abu Hurairah," and this is an error, in which the word "from" was corrupted into "bin." The hadith is the hadith of Suhayl bin Abu Salih, from his father, from Abu Hurairah. This clear wording is confirmed in Jami al-Masanid wal-Sunan by Ibn Kathir, when he transmitted this hadith from this location in the Musnad, and when he transmitted its beginning in the tafsir from this location, as we will mention. The clear proofs of the correctness of this will come in the discussion of the hadith's sources, Allah willing.The hadith will come at 8965, by way of Waheeb bin Khalid, and at 8966, by way of Hammad bin Salama, both of them from Suhayl, from his father, from Abu Hurairah. Abu Dawud Tayalisi likewise narrated it, 2440, saying, Waheeb bin Khalid, who was reliable, told us, saying, Suhayl bin Abu Salih Madani told us, from his father, from Abu Hurairah, mentioning it as a raised hadith.Muslim likewise narrated it, complete and at length, 1:270-271, by way of Abdul-Aziz bin Mukhtar, Suhayl bin Abu Salih told us, from his father, from Abu Hurairah. Then he narrated it by way of Abdul-Aziz Darawardi, and by way of Rawh bin Qasim, both of them from Suhayl, with this isnad, but he did not mention its wording in either of these two, rather he referred them to the narration before them.Abu Dawud narrated its beginning, up to before the question about horses, 1658 [2:48-49 of Awn al-Mabud], by way of Hammad bin Salama, from Suhayl, from his father, from Abu Hurairah. Ibn Majah narrated its end, from the start of his saying "Horses are tied..." 2788, by way of Abdul-Aziz bin Mukhtar, from Suhayl, with it, but he did not mention at its end the question about wine. Nasai did likewise, 2:118, narrating its end by way of Abu Ishaq Fazari, from Suhayl, but he mentioned part of it, then said, "and he continued the hadith."Tirmidhi narrated a portion of it, 3:5-6, concerning the matter of horses, by way of Abdul-Aziz Darawardi, from Suhayl, and said, "This is a hasan sahih hadith." A portion of it has already passed, "Horses have goodness tied to their forelocks until the Day of Resurrection," 5769, by way of Hammad bin Salama, from Suhayl, but its wording was not mentioned there, as it referred to the hadith of Ibn Umar before it, and we noted this hadith there.Malik narrated in Muwatta, 444-445, its second half, from the start of his saying "Horses are for a man a reward..." from Zayd bin Aslam, from Abu Salih Samman [the father of Suhayl], from Abu Hurairah, and Bukhari likewise narrated it, 5:35, and 6:48-49, 466, 8:559, 13:378, and Nasai, 2:118-119, both by way of Malik. It appears that Malik is the one who abridged it in this respect. Muslim narrated it, 1:269-270, by way of Hafs bin Maysara, and by way of Hisham bin Saad, both from Zayd bin Aslam, from Abu Salih, at length, without abridging it as Malik did.Ibn Athir mentioned it in Jami al-Usul, 2658, attributing it to Bukhari, Muslim, Muwatta, Abu Dawud, and Nasai. Munziri mentioned it in Targheeb wal-Tarheeb, 1:266-267, attributing it to Bukhari and Muslim, and this is a laxity on the part of both of them, as you can see, for none of the authors of the six books narrated it in full except Muslim, as we mentioned, and except Nasai, who narrated its second half from two routes, as preceded. He also narrated its first half, similarly, from two other routes, 1:334-335, 338-339. It is clearly evident that Ibn Athir and Munziri mean by this attribution the basic hadith, not its full detail in both halves, but it remains a laxity on their part in any case.Hafiz bin Kathir was more careful and precise than they were, for he transmitted its beginning from this location, with this isnad, from Suhayl bin Abu Salih, from his father, from Abu Hurairah, in the tafsir, 8:478, up to his saying "and upon a man is a burden," then said, "to its end." Muslim narrated it in his Sahih in full, alone without Bukhari, from the hadith of Suhayl, from his father, from Abu Hurairah.The hadith will come from other routes besides those we have indicated, among them 8967, 10355-10357, and see what has passed in the Musnad of Ibn Masud, 3756, 3757, and in the Musnad of Ibn Umar, 6448.Sifah (plural of safihah) are any flat pieces of board or stone or similar. His saying "then he is shown his path" in the three places, may be read with the ya of "yura" open and the lam of "sabilahu" open, as an object, meaning this person is shown the path of himself and the outcome of his affair, or it may be read with the ya closed and the lam open, meaning Allah or the angels show him his path. It may also be read with the lam closed and the ya closed, so that "sabilahu" becomes the subject."Awfar ma kanat" means the fullest it ever was, from wafr, meaning abundant and ample. "Fa-yatih" means it is thrown down on its face because of its weight. "Bi-qaa qarqar," al-qaa is the flat, wide place in a depression of the ground, and al-qarqar is the smooth. "Bi-azlafiha," plural of zilf, with the za having a kasrah and the lam being still, which for a sheep is like the hoof for a horse.Al-aqsa is the one whose horns are twisted, and it is mentioned because a twisted-horned animal does not cause pain with its butting the way an animal without twisted horns does. Al-jalha is the one with no horn at all.His saying "istannat sharafan," al-istinan means running, and al-sharaf, with the shin having a fathah and the ra a fathah, means a stretch or a distance. Ibn Athir said, "The horse 'istanna istinanan' means it ran out of exuberance and energy for one stretch or two, with no rider upon it."Al-badhakh, with the ba having a fathah and the dhal having a fathah followed by a kha, means pride and haughtiness. Al-ashar, with two fathahs, means excess, or as some say, the extreme of excess, and al-batar means insolence at the time of ease and length of wealth.Al-fadhdha means the singular in its meaning, and Nawawi said in his commentary on Muslim, 7:67, the meaning of al-fadhdha is that which has few equals, while al-jamiah means the general one, encompassing every form of good and virtue.